Musar su Deuteronomio 10:14

(Ibid. 4:1): "And Moses answered and he said: 'But they will not believe me, and they will not hearken to my voice; for they will say: 'The L-rd did not appear to you.'" (Ibid. 2): "And the L-rd said to him: 'What is this in your hand?' And he said: 'A staff.'" Why did G-d hold this against Moses? Should he not have questioned as he did? I heard from the Gaon, R. Eliyahu Schick, of blessed memory, that He took exception to the words "But 'Hen' they will not believe me," stated categorically. He should have said "Perhaps they will not believe me." [This explains what our sages of blessed memory said: "When the Holy One Blessed be He said to Moses (Devarim 31:14): "Hen your days have drawn near to die," Moses replied: "With 'Hen' did I praise You (viz. Ibid. 10:14): "Hen, to the L-rd your G-d are the heavens and the heavens of the heavens, etc.") and with 'Hen' do You answer me?" The L-red replied: "But you also said: 'But Hen they will not believe me.'" Ostensibly, this is unexplainable; but, according to the above interpretation, the meaning is clear: The Holy One Blessed be He said to him: "'Hen' your days have drawn near to die" — categorically. This was very difficult for Moses to accept, and he answered: "But I praised You with 'Hen," and do You answer me with 'Hen'!" And to this the L-rd replied, that this is "measure for measure" for his also having said 'Hen' [categorically].

Verse 14, הן לה' אלקיך, which commences with the word הן, alerts us to the fact that the letters in this word have no partners. All other letters in the alphabet can be combined with another letter to form the number ten or one hundred except these two. The letter ה is an allusion to this present world, whereas the latter י alludes to the World to Come. Five times ten is fifty, a reminder of the 50 gates of בינה. The word הן is a reminder that all our activities in this world must be oriented towards the World to Come. The fact that these letters have no "mate" means that G–d is One and has no partner. The expression שמי השמים in the same verse alludes to the eternal existence of Israel on the ישראל and ישרון level. The words הארץ וכל אשר בה at this point tell us that the universe, i.e. הן, is made up of both Heaven and Earth. רק באבותיך חשק י-ה-ו-ה. The letters in the word חשק form an acronym of the first letters in the description of the vowel pattern חולם שוא קמץ of the four-lettered name of G–d. Maimonides, who usually advises the golden mean, states that when it comes to humility a person should practice extremism, i.e. become as humble as is possible. This is also why the advice to practice humility given in tractate Avot 4,4 is prefaced with the unusual "מאד מאד." [The author sees allusions in the vowel patterns, especially the difference between Cholam-Kometz on the one hand and Sheva and Chirik on the other. The former alludes to the World to Come, the latter to the Here and Now. Ed.] The author illustrates his point and applies it to the virtue of humility versus pride and arrogance.